Election
Now we, brethren, as Isaac was, are the children of promise.(Galatians 4:28)
This verse is an example of one of many that lead into an understanding of one of the mystery doctrines of the Bible. The doctrine of election. Before we trace the leading thoughts expressed by the different biblical authors it is well to look at a couple of the words involved:
Divine selection is the initiating factor in anyones conversion to Christ. It is for this reason that Christ was able to say:
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. (John 15:16)
The testimonies of many recalling their conversion gives their side of the story, that is from their temporal, earthly perspective, saying how they chose Christ, but here Christ, with a double affirmation (Ye have not...,but I have...) both negative and positive, shows that their willingness to follow Christ originated in heaven. This ties in with what Paul had to say in Philippians regarding God working a willingness in us to do what He wants for us, which culminates ultimately in our salvation. Our willingness to choose Christ is secondary and incidental to his choice or election of us, this is abundantly made clear when we understand the significance of his having “chosen (electing) us in him before the foundation of the world”
For it is God which worketh in you both to will and to do of his good pleasure.(Philippians 2:13)
We understand this also in John's Gospel:
(John 6:29) This is the work of God, that ye believe on him whom he hath sent.
(Philippians 1:29 abridged) "For unto you it is given ...to believe on him, but also to suffer for his sake;"
Paul testifies in this verse from Ephesians the eternal quality of God's choice:
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:(Ephesians 1:4)
God had chosen first that we who believe in Christ, should have existence, the natural life, and not only so, but that we who are “chosen in him” should also have life eternal, and that he purposed it from all eternity. God's election. The eternal quality of God's choosing cannot be overstated, it is because of his choosing us that we have come into existence at all. It is the primary, overarching reason that we have come into being. And it was irrespective of any goodness in our parents or subsequent goodness or obedience in ourselves that he foresaw and thus persuaded him to grant salvation, otherwise “grace is no longer grace”. The truth of our election by God is the ultimate reason for our existence and subsequent salvation. This is not to deny second causes, for example that our parents got together in a physical union, or that they or our ancestors honoured God and so his blessing has passed down the generations, these are valid enough, but only in a secondary sense,these secondary causes reveal his providential method rather than the actual initiating cause. This is Paul's emphatic message most clearly elucidated in Romans 9:11 and again in the opening verses of Romans 11.
(Romans 9:11) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
(Romans 9:8) That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
It is essential to understand this distinction that Paul makes here. In the context of these chapters and verses what does he mean where he says- “They which are the children of the flesh, these are not the children of God....” ?- is it not true that all children or descendants are made of flesh? Bearing in mind that Paul is referring to the children of Israel, the descendants of Abraham- he is making a distinction, a qualification that must be understood. There is a sense in which all men, women and children that ever have lived, or ever will come to be, take part in a fleshly existence, that is the normal obvious sense, so that cannot be the distinction intended here. The distinction is made clear when we see the example he gives in the previous verse
(Romans 9:7) “Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.”
In the normal use of language there would be no distinction between Abraham's seed and Abraham's children but clearly there is in this case and I will observe this distinction in another place in Johns Gospel shortly. Abraham, in the context of this dissertation of Paul's, had two children (both were flesh and blood, bone of his bone!) But only the child that God promised, (Isaac) would inherit what God had given to Abraham. The other son, Ishmael who in the normal course of events would have gotten the larger share of the inheritance was in fact disinherited. And what was the origin of this older son? He was a son of the flesh, this is another way of saying he came into the world in the normal manner and as a result of the usual reason, not as a direct result of Gods purpose or promise. Ishmael came to exist as a result of impatience and a lack of faith on Sarah and Abraham's part. Ishmael was the result of fleshly thinking, Isaac came as and when God -who is spirit- purposed. When God says he will do something then it's as good as done, a virtual promise, and so it is with all the elect who come into being because God purposed it from all eternity and his purpose must stand.
(Isaiah 46:10) Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: (Isaiah 46:11) ......yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.”Now we have observed the distinction that Paul spelled out between “the children” and “the seed” let us look at this pattern repeated by Christ himself in Johns Gospel. In John Chapter Eight Jesus has just told them if they continue in his word (teaching) they will truly be his disciples and they will know the truth and the truth would make them free.
(John 8:33) They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou,# Ye shall be made free?
An interesting response to immediately seek a haven in the name of Abraham at the suggestion of bondage. Christ countered with the ultimate leveller; the law of sin and death:
(John 8:34) Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant (slave) of sin.
A little further on Jesus acknowledges that physically they are related to Abraham:
(John 8:37) I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
And then Jesus drops the hint that they have another sort of father and he is of a different nature to his father:
(John 8:38) I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
Perceiving that the Messiah is questioning their lineage or ancestry we have an immediate insight into the mindset of this people. Connection with Abraham is synonymous with a connection with God, as Abraham's descendants they were entitled to believe they were not only Abraham's children, they were God's children and joint heirs with what God had promised Abraham. The Chosen People. This becomes more evident as we follow this fascinating discourse. In the following verse they reiterate their standing, their status by affirming again their relationship to Abraham and by implication to God.
(John 8:39) They answered and said unto him, Abraham is our father.
Jesus repeats his appraisal of their position with this extraordinary statement:
Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.
It must not escape your notice that here, after already admitting a certain relationship with Abraham, Christ is now calling into question the nature of that relationship. When God the Son says “If ye were Abraham's children...” it is a very big if!
Notice that, in the first admission of their relationship to Abraham, Christ accords them with that of being seed
(John 8:37) I know that ye are Abraham's seed...
However with the imperative use of the phrase
“If ye were Abraham's children...” in John 8:39
he in fact denies them with the relationship of children on account of the lack of certain works that are intrinsic to the nature of Abraham's children. I say intrinsic because Christ makes these “works of Abraham” essential in identifying them with Abraham in this way. To summarize then, Christ freely acknowledges these people as physically related to Abraham but he denies their kinship to Abraham and consequently to God in another sense. What are these works? In what sense are they denied as children? It is easy to grasp the relatedness of these verses with previous verses we have looked at from Paul's letter to the Romans when we put them side by side:
(Romans 9:6) Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
(Romans 9:7) Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
(Romans 9:8) That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
What then is the distinguishing factor between those who merely have a physical relationship with Abraham and those who are not only physically related but in some other essential way related so that they are not only acknowledged as seed but indeed children? In the account looked at in John 8 if we follow the incident to its conclusion several ideas will become evident.
“If God were your Father, ye would love me:, ye would do the works of Abraham. ye seek to kill me, a man that hath told you the truth,...this did not Abraham. my word hath no place in you. ye cannot hear (understand) my word. why do ye not believe me?”
There is an indisputable connection to the spiritual realm in the distinguishing of Abraham's seed and his children- you are of your father the devil, Jesus said- but they asserted their father was God- this accentuates the difference is spiritual in nature.
What does it mean to “spiritualize” something? This is an accusation sometimes warranted and sometimes not, levelled at various views.
Compare this with what is written of Abraham, this is what Abraham did, these are the works of Abraham:
(Genesis 18:18,19) Seeing that Abraham shall.... command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment;
Jesus spoke these words
John 8:56)Your father Abraham rejoiced to see my day: and he saw it, and was glad.
(Hebrews 11:8) By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
(Hebrews 11:9) By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
(Hebrews 11:10) For he looked for a city which hath foundations, whose builder and maker is God.
(Hebrews 11:17) By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
(Romans 4:3)Abraham believed God, and it was counted unto him for righteousness.
It is faith then that makes the essential difference. It is here that we must make a cautionary note: We are not declared children of God on account of our faith but rather we show faith because we are children of God. We must not put the cart before the horse. We have faith as a result of God calling us, God did not call us because we were faithful. Faith is the outworking of his prior calling us as children, we see from this why faith is intrinsic to the nature of his children, and why Christ was able to confidently declare those people in John 8 as the seed but not children, because they did not have the nature of children. As it is written
“Do men gather grapes of thorns, or figs of thistles?”(Matthew 7:18) A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
We also see from this teaching that whoever makes out that they are children of God as a result of good works (faith included) rather than as a sign or indication of being children is promoting a false gospel. A gospel of works is not the gospel of grace. Grace precedes obedience, grace precedes faith. It is the grace of election. Faith is the sign following the grace of election.
In his book “Orthodoxy” G.K. Chesterton makes some penetrating observations with regard to making choices, and what is inherent and fundamental to the nature of choice:
“Every act of will is an act of self-limitation. To desire action is to desire limitation. In that sense every act is an act of self-sacrifice. When you choose anything, you reject everything else. That objection, which men of this school used to make to the act of marriage, is really an objection to every act. Every act is an irrevocable selection exclusion. Just as when you marry one woman you give up all the others, so when you take one course of action you give up all the other courses. If you become King of England, you give up the post of Beadle in Brompton. If you go to Rome, you sacrifice a rich suggestive life in Wimbledon. It is the existence of this negative or limiting side of will that makes most of the talk of the anarchic will-worshippers little better than nonsense. For instance, Mr. John Davidson tells us to have nothing to do with "Thou shalt not"; but it is surely obvious that "Thou shalt not" is only one of the necessary corollaries of "I will." "I will go to the Lord Mayor's Show, and thou shalt not stop me." Anarchism adjures us to be bold creative artists, and care for no laws or limits. But it is impossible to be an artist and not care for laws and limits. Art is limitation; the essence of every picture is the frame. If you draw a giraffe, you must draw him with a long neck. If, in your bold creative way, you hold yourself free to draw a giraffe with a short neck, you will really find that you are not free to draw a giraffe. The moment you step into the world of facts, you step into a world of limits. You can free things from alien or accidental laws, but not from the laws of their own nature. You may, if you like, free a tiger from his bars; but do not free him from his stripes. Do not free a camel of the burden of his hump: you may be freeing him from being a camel. Do not go about as a demagogue, encouraging triangles to break out of the prison of their three sides. If a triangle breaks out of its three sides, its life comes to a lamentable end.”Chesterton makes it abundantly clear that to choose is also to exclude, and this fact is demonstrated in Romans 9:8
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. (Romans 9:9) For this is the word of promise, At this time will I come, and Sara shall have a son. (Romans 9:10) And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (Romans 9:11) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
That the purpose of God according to election might stand....
God's deciding, choosing, distinguishing purpose must stand, for what is too hard for him? Has he not purposed, and shall he not do it?
They which are the children of the flesh, these are not the children of God: Paul is speaking of Abraham's children as an example of God's immutable purpose. Both Isaac and Ishmael were begotten of Abraham, but God declares that those, (like Ishmael), who come into existence simply through the course of nature, by natural means, are not his children. Ishmael is an example of what happens when people try in their own strength to fulful the purposes of God. Of course it is apparent that all children are “children of the flesh” in one sense, and so God's children don't differ in this respect. The essential difference by which his children are distinguished, is that his come into being as a result of his promise. And so Isaac was eventually born just as God promised.
This is John's testament to the same truth:(John 1:12) But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
(John 1:12-13) the sons of God....were born, not of blood,
John is saying that the sons (and daughters) of God do not come into existence as a result of bloodlines, through a system of lineage and ancestry. This is not to deny that in one sense everyone has ancestors, even Christ, as was supposed (Luke 3:23),but that this was not the decisive, critical factor.
nor of the will of the flesh,
The flesh lusts- and many chilren are born, both within the sanctified confines of matrimony and without, because of the will of the flesh, but this is not the decisive, critical factor. Even illigitimate children and those born as a result of rape, or from a botched abortion, or simply unwanted and unplanned by their parents- if they find themselves in due time Christians, will find solace in the fact that God had willed their existence from all eternity. At the proper time they received him, (Christ) and God gave ... power to become the sons of God.
nor of the will of man
It is the desire of most people to have, and to plan to have descendants, to carry the family name on, to live on in a sense through their posterity, to leave an inheritance or as kings to continue responsibilities, with others to look after them in their old age, carry on traditions, religion etc, but it is not the prime reason for the existence of these children.
but of God.
Here is the ultimate reason- God has decided, indeed promised himself a seed. And if Christ is your saviour you are his, and were his from all eternity.
2. Promise PROM'ISE, n. [L. promissum, from promitto, to send before or forward; pro and mitto, to send.] 1. In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act. The promise of a visit to my neighbor, gives him a right to expect it, and I am bound in honor and civility to perform the promise. Of such a promise human laws have no cognizance; but the fulfillment of it is one of the minor moralities, which civility, kindness and strict integrity require to be observed.
In Scripture,the promise of God is the declaration or assurance which God has given in his word of bestowing blessings on his people. Such assurance resting on the perfect justice, power, benevolence and immutable veracity of God, cannot fail of performance. (American Dictionary of the English Language by Noah Webster)
I particularly like Webster's definitition of “promise” in the light of scripture. God, who does not lie, and neither can be deceived, who is perfectly just and fair, perfect with respect to power, and so cannot be hindered, perfect in his rock like stability and beyond change- immutable, truthful beyond deviation and wonderfully a God of benevolence, a God of Love- God- when he promises cannot fail of performance!
Now we, brethren, as Isaac was, are the children of promise. The verse is written by Paul to the Galatians, a predominantly Gentile church, despite the different ancestral origins, Paul, being a Jew and the gentiles, bearing no relationship in that way, he nevertheless is not ashamed to mark their unity, their kinship in Christ. He calls them brethren or brothers. But he does not stop there, he goes on to express the basis of the relationship- Now we, brethren, as Isaac was....
As Isaac was.... The word “was” being past tense, let's look back in history at Isaac, which is where Paul is leading the Galatians in order to bring an understanding to them of their heritage. Paul in calling them brothers is not merely alluding to a feeling of comraderie, but a real kinship, a definite relatedness.
(Genesis 15:3) And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. (Genesis 15:4) And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
When God speaks the word “shall” as in the above verses, we know from the nature of God that it must come to pass even as he says, and that is the end of it, no question. As good as if it were a promise. Now if God not only predicts some future event, but on top of his unchangeable word, he adds an oath or promise then there is an end to all strife. This is spoken of in Hebrews.
(Hebrews 6:13) For when God made promise to Abraham, because he could swear by no greater, he sware by himself, (Hebrews 6:14) Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. (Hebrews 6:15) And so, after he had patiently endured, he obtained the promise. (Hebrews 6:16) For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. (Hebrews 6:17) Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: (Hebrews 6:18) That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: (Hebrews 6:19) Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; (Hebrews 6:20) Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
Paul calls our attention to the fact that we gentiles who believe, are promised children as Isaac was, who were called, chosen to come to existence and salvation, heirs of the kingdom of God.
Perhaps it is well at this point to probe the thinking of Paul and recall some of the circumstances that were pertinent to his state of mind. We call to mind that he was of the order of the Pharisees and brought up under the tutelage of Gamaliel (Acts 22:3) who was an exceptional scholar of the Hebrew Bible, the Old Testament, (Acts 5:34). Paul was “knocked off his high horse” in an encounter with Christ on the road to Damascus, as he pursued his interest of persecuting Christians.(Acts 9:3) This incident became a defining moment in world history, particularly in Christendom. Notice Paul was not politely asked to respond to the Gospel!
To Paul, Israel was the chosen nation, the people God had called and chosen in preference to all the surrounding people groups. He was zealous to defend the purity of his faith and traditions of the fathers. As such he vigorously set about to keep “ethnically clean” the people God had called to be his own. He took it upon himself to scourge the nation of the “pestilence” which became known eventually as Christianity.
The people Israel- had not attached themselves to God, on the contrary it was His initiative to make them his people. Just as he revealed himself to Abraham in the burning bush, God declared to Abraham:
(Genesis 17:7) And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
This covenant has been confirmed again and again in scripture:
And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt? For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God. (1Chronicles 17:21,22)
The truth of this exclusive and eternal claim would have been well drilled into Paul in his training as a Jewish scholar. An alternative reading of this verse is found in the margin notes of the KJV: And who is like thy people Israel, a nation that is alone (unique) in the earth.... It is indisputable- there are only one people of God.
Imagine then what sort of turnaround must have occurred in his thinking when confronted on the Damascus road with the irresistible truth that Christ was the “Hope of Israel” There are, I believe only three references to this phrase in the entire bible. The first two occur in Jeremiah.
(Jeremiah 14:8) O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? And
(Jeremiah 17:13) O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
It is significant that in the King James Bible the word LORD is the Jewish national name of God:--Jehovah, the Lord. In the American Dictionary of the English Language by Noah Webster, his third reference to the word hope is:That which gives hope; he or that which furnishes ground of expectation, or promises desired good. The hope of Israel is the Messiah. It is no wonder then that Paul when he was brought before his accusers and sent eventually to Rome spoke in this manner:
(Acts 28:20) For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
Thus we see Christ inextricably linked with both God- Jehovah, and Israel the people of God. This is further attested to when we read of Christ who said to the woman at the well that he would give a wellspring of living water springing up to eternal life.(John 4)
It is here in John 4:22 Jesus said to the Samaritan woman: Ye worship ye know not what: we know what we worship: for salvation is of (ek = for) the Jews.
Let's review our thoughts for a minute: Paul has always known God is true to his word, doesn't lie and is not a man that he should repent, his purposes stand immutable. His covenant with Israel is irrevocable, and unique- absolute and exceptional. God is also just and holy, and has declared the just shall live by faith (Habakkuk 2:4) That is: those who believe will inherit eternal life through faith.
If God were exclusively the God of Israel, and Christ was the promised Messiah spoken of throughout the scriptures, why was it that so few Jews believed? Why was it that there was so much enmity towards Jesus. How did he himself trained in the theology of the Old Testament miss it entirely; and was so deceived that he became a persecutor of God? This was the conundrum for Paul, the inexplicable mystery, that started Paul's search for the truth that led him to the doctrine of election. And where else would his search lead him but to the scriptures? (Of course we know that Paul was inspired by the Holy Ghost to do all of this, and to record the results of his search) God could not go back on his word and deny Israel, neither could outsiders claim an inheritance that belonged to Israel. And yet now under instructions from the Messiah himself through Ananias, Paul the apostle (embassador) of Christ was offering this inheritance to the Gentiles.
(Acts 9:15) But the Lord said unto him, (Ananias) Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
The word chosen in this verse is the same word translated as elect in other places. Many are called but few are chosen.(elect again)(Matthew 22:14)
The Holy Spirit moving powerfully and effectually through Paul revealed to him the evidence of this truth through the Old Testament. It is to these evidences that Paul points in Romans and his other epistles. Somehow Paul has to demonstrate how the gentiles could be included in Israel so that the promises could become theirs without compromising God's revealed will in the scriptures as to the uniqueness of Israel. By the same token he also had to prove that God was indeed true to Israel, after all his was an eternal covenant with them, and yet it was obvious that many Jews were excluded from the promises by unbelief. Let's visit some of these verses:
(Romans 2:25) For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Paul gives a reason for the exclusion of Jews. Remember circumcision was a sign of God's promises to Abraham and his posterity. Instead of circumcision being a sign of their faithfulness to God, their faithlessness becomes the evidence of their uncircumcised hearts.
(Romans 2:26) Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?And now a reason for inclusion of believing Gentiles.
(Romans 2:28) For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: Exclusion of Jew if circumcision is only outward in the flesh.
(Romans 2:29) But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. Inclusion of gentiles if circumcision is of the heart through faith.
(Romans 3:30) Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
(Romans 4:11) And he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(Romans 4:12) And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. This shows how the believing gentiles are included in the promises to Abraham and Israel.
(Romans 4:13) For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
(Romans 4:14) For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
They (Jews) were not heirs of the promises of God and children of God through the law, (this may be a reference to the laws of inheritance by descendants in an outward, physical sense, the same way we receive an inheritance from earthly parents) but it is by faith (belief) making the difference between exclusion and inclusion. Otherwise there would be no need for faith or the righteousness of faith. God could hardly exercise control or sovereignty over his inheritance if it came as of the natural rights of inheritance
(Romans 4:16) Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all.
Where Paul refers to the seed... of the law he refers to the Jews who by the gift and grace of God believe in Christ, and where he makes reference to that (seed) also which is of the faith of Abraham he refers to faithful Gentiles, in so doing he makes Jew and Gentile all one in Christ and Abraham the father of us all, and then Paul quotes an old testament reference to Abraham being the father of many nations which gives weight to the gentile inclusion.
Paul includes Gentiles as those God will glorify through the fulfulment of the promises using a prophetic quote from Hosea:(Romans 9:25) As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. (Romans 9:26) And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there there shall they be called the children of the living God.
Paul then contrasts this with the quote from Isaiah of a prophetic exclusion of Israel except for a remnant (those like Paul who came to faith in the Messiah)
(Romans 9:27) Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect (chosen), and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began;(Titus 1:1-2)
Now we, brethren, as Isaac was, are the children of promise.(Galatians 4:28)
This verse is an example of one of many that lead into an understanding of one of the mystery doctrines of the Bible. The doctrine of election. Before we trace the leading thoughts expressed by the different biblical authors it is well to look at a couple of the words involved:
Election:ekloge {ek-log-ay'} Strong's Greek Dictionary {1589} Definitions: from (1586) ; (divine) selection (abstract or concrete): - chosen, election.
Divine selection is the initiating factor in anyones conversion to Christ. It is for this reason that Christ was able to say:
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. (John 15:16)
The testimonies of many recalling their conversion gives their side of the story, that is from their temporal, earthly perspective, saying how they chose Christ, but here Christ, with a double affirmation (Ye have not...,but I have...) both negative and positive, shows that their willingness to follow Christ originated in heaven. This ties in with what Paul had to say in Philippians regarding God working a willingness in us to do what He wants for us, which culminates ultimately in our salvation. Our willingness to choose Christ is secondary and incidental to his choice or election of us, this is abundantly made clear when we understand the significance of his having “chosen (electing) us in him before the foundation of the world”
For it is God which worketh in you both to will and to do of his good pleasure.(Philippians 2:13)
We understand this also in John's Gospel:
(John 6:29) This is the work of God, that ye believe on him whom he hath sent.
(Philippians 1:29 abridged) "For unto you it is given ...to believe on him, but also to suffer for his sake;"
Paul testifies in this verse from Ephesians the eternal quality of God's choice:
According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:(Ephesians 1:4)
God had chosen first that we who believe in Christ, should have existence, the natural life, and not only so, but that we who are “chosen in him” should also have life eternal, and that he purposed it from all eternity. God's election. The eternal quality of God's choosing cannot be overstated, it is because of his choosing us that we have come into existence at all. It is the primary, overarching reason that we have come into being. And it was irrespective of any goodness in our parents or subsequent goodness or obedience in ourselves that he foresaw and thus persuaded him to grant salvation, otherwise “grace is no longer grace”. The truth of our election by God is the ultimate reason for our existence and subsequent salvation. This is not to deny second causes, for example that our parents got together in a physical union, or that they or our ancestors honoured God and so his blessing has passed down the generations, these are valid enough, but only in a secondary sense,these secondary causes reveal his providential method rather than the actual initiating cause. This is Paul's emphatic message most clearly elucidated in Romans 9:11 and again in the opening verses of Romans 11.
(Romans 9:11) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
(Romans 9:8) That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
It is essential to understand this distinction that Paul makes here. In the context of these chapters and verses what does he mean where he says- “They which are the children of the flesh, these are not the children of God....” ?- is it not true that all children or descendants are made of flesh? Bearing in mind that Paul is referring to the children of Israel, the descendants of Abraham- he is making a distinction, a qualification that must be understood. There is a sense in which all men, women and children that ever have lived, or ever will come to be, take part in a fleshly existence, that is the normal obvious sense, so that cannot be the distinction intended here. The distinction is made clear when we see the example he gives in the previous verse
(Romans 9:7) “Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.”
In the normal use of language there would be no distinction between Abraham's seed and Abraham's children but clearly there is in this case and I will observe this distinction in another place in Johns Gospel shortly. Abraham, in the context of this dissertation of Paul's, had two children (both were flesh and blood, bone of his bone!) But only the child that God promised, (Isaac) would inherit what God had given to Abraham. The other son, Ishmael who in the normal course of events would have gotten the larger share of the inheritance was in fact disinherited. And what was the origin of this older son? He was a son of the flesh, this is another way of saying he came into the world in the normal manner and as a result of the usual reason, not as a direct result of Gods purpose or promise. Ishmael came to exist as a result of impatience and a lack of faith on Sarah and Abraham's part. Ishmael was the result of fleshly thinking, Isaac came as and when God -who is spirit- purposed. When God says he will do something then it's as good as done, a virtual promise, and so it is with all the elect who come into being because God purposed it from all eternity and his purpose must stand.
(Isaiah 46:10) Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: (Isaiah 46:11) ......yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.”Now we have observed the distinction that Paul spelled out between “the children” and “the seed” let us look at this pattern repeated by Christ himself in Johns Gospel. In John Chapter Eight Jesus has just told them if they continue in his word (teaching) they will truly be his disciples and they will know the truth and the truth would make them free.
(John 8:33) They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou,# Ye shall be made free?
An interesting response to immediately seek a haven in the name of Abraham at the suggestion of bondage. Christ countered with the ultimate leveller; the law of sin and death:
(John 8:34) Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant (slave) of sin.
A little further on Jesus acknowledges that physically they are related to Abraham:
(John 8:37) I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.
And then Jesus drops the hint that they have another sort of father and he is of a different nature to his father:
(John 8:38) I speak that which I have seen with my Father: and ye do that which ye have seen with your father.
Perceiving that the Messiah is questioning their lineage or ancestry we have an immediate insight into the mindset of this people. Connection with Abraham is synonymous with a connection with God, as Abraham's descendants they were entitled to believe they were not only Abraham's children, they were God's children and joint heirs with what God had promised Abraham. The Chosen People. This becomes more evident as we follow this fascinating discourse. In the following verse they reiterate their standing, their status by affirming again their relationship to Abraham and by implication to God.
(John 8:39) They answered and said unto him, Abraham is our father.
Jesus repeats his appraisal of their position with this extraordinary statement:
Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.
It must not escape your notice that here, after already admitting a certain relationship with Abraham, Christ is now calling into question the nature of that relationship. When God the Son says “If ye were Abraham's children...” it is a very big if!
Notice that, in the first admission of their relationship to Abraham, Christ accords them with that of being seed
(John 8:37) I know that ye are Abraham's seed...
However with the imperative use of the phrase
“If ye were Abraham's children...” in John 8:39
he in fact denies them with the relationship of children on account of the lack of certain works that are intrinsic to the nature of Abraham's children. I say intrinsic because Christ makes these “works of Abraham” essential in identifying them with Abraham in this way. To summarize then, Christ freely acknowledges these people as physically related to Abraham but he denies their kinship to Abraham and consequently to God in another sense. What are these works? In what sense are they denied as children? It is easy to grasp the relatedness of these verses with previous verses we have looked at from Paul's letter to the Romans when we put them side by side:
(Romans 9:6) Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
(Romans 9:7) Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
(Romans 9:8) That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
What then is the distinguishing factor between those who merely have a physical relationship with Abraham and those who are not only physically related but in some other essential way related so that they are not only acknowledged as seed but indeed children? In the account looked at in John 8 if we follow the incident to its conclusion several ideas will become evident.
“If God were your Father, ye would love me:, ye would do the works of Abraham. ye seek to kill me, a man that hath told you the truth,...this did not Abraham. my word hath no place in you. ye cannot hear (understand) my word. why do ye not believe me?”
There is an indisputable connection to the spiritual realm in the distinguishing of Abraham's seed and his children- you are of your father the devil, Jesus said- but they asserted their father was God- this accentuates the difference is spiritual in nature.
What does it mean to “spiritualize” something? This is an accusation sometimes warranted and sometimes not, levelled at various views.
Compare this with what is written of Abraham, this is what Abraham did, these are the works of Abraham:
(Genesis 18:18,19) Seeing that Abraham shall.... command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment;
Jesus spoke these words
John 8:56)Your father Abraham rejoiced to see my day: and he saw it, and was glad.
(Hebrews 11:8) By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
(Hebrews 11:9) By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
(Hebrews 11:10) For he looked for a city which hath foundations, whose builder and maker is God.
(Hebrews 11:17) By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
(Romans 4:3)Abraham believed God, and it was counted unto him for righteousness.
It is faith then that makes the essential difference. It is here that we must make a cautionary note: We are not declared children of God on account of our faith but rather we show faith because we are children of God. We must not put the cart before the horse. We have faith as a result of God calling us, God did not call us because we were faithful. Faith is the outworking of his prior calling us as children, we see from this why faith is intrinsic to the nature of his children, and why Christ was able to confidently declare those people in John 8 as the seed but not children, because they did not have the nature of children. As it is written
“Do men gather grapes of thorns, or figs of thistles?”(Matthew 7:18) A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
We also see from this teaching that whoever makes out that they are children of God as a result of good works (faith included) rather than as a sign or indication of being children is promoting a false gospel. A gospel of works is not the gospel of grace. Grace precedes obedience, grace precedes faith. It is the grace of election. Faith is the sign following the grace of election.
In his book “Orthodoxy” G.K. Chesterton makes some penetrating observations with regard to making choices, and what is inherent and fundamental to the nature of choice:
“Every act of will is an act of self-limitation. To desire action is to desire limitation. In that sense every act is an act of self-sacrifice. When you choose anything, you reject everything else. That objection, which men of this school used to make to the act of marriage, is really an objection to every act. Every act is an irrevocable selection exclusion. Just as when you marry one woman you give up all the others, so when you take one course of action you give up all the other courses. If you become King of England, you give up the post of Beadle in Brompton. If you go to Rome, you sacrifice a rich suggestive life in Wimbledon. It is the existence of this negative or limiting side of will that makes most of the talk of the anarchic will-worshippers little better than nonsense. For instance, Mr. John Davidson tells us to have nothing to do with "Thou shalt not"; but it is surely obvious that "Thou shalt not" is only one of the necessary corollaries of "I will." "I will go to the Lord Mayor's Show, and thou shalt not stop me." Anarchism adjures us to be bold creative artists, and care for no laws or limits. But it is impossible to be an artist and not care for laws and limits. Art is limitation; the essence of every picture is the frame. If you draw a giraffe, you must draw him with a long neck. If, in your bold creative way, you hold yourself free to draw a giraffe with a short neck, you will really find that you are not free to draw a giraffe. The moment you step into the world of facts, you step into a world of limits. You can free things from alien or accidental laws, but not from the laws of their own nature. You may, if you like, free a tiger from his bars; but do not free him from his stripes. Do not free a camel of the burden of his hump: you may be freeing him from being a camel. Do not go about as a demagogue, encouraging triangles to break out of the prison of their three sides. If a triangle breaks out of its three sides, its life comes to a lamentable end.”Chesterton makes it abundantly clear that to choose is also to exclude, and this fact is demonstrated in Romans 9:8
That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. (Romans 9:9) For this is the word of promise, At this time will I come, and Sara shall have a son. (Romans 9:10) And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (Romans 9:11) (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)
That the purpose of God according to election might stand....
God's deciding, choosing, distinguishing purpose must stand, for what is too hard for him? Has he not purposed, and shall he not do it?
They which are the children of the flesh, these are not the children of God: Paul is speaking of Abraham's children as an example of God's immutable purpose. Both Isaac and Ishmael were begotten of Abraham, but God declares that those, (like Ishmael), who come into existence simply through the course of nature, by natural means, are not his children. Ishmael is an example of what happens when people try in their own strength to fulful the purposes of God. Of course it is apparent that all children are “children of the flesh” in one sense, and so God's children don't differ in this respect. The essential difference by which his children are distinguished, is that his come into being as a result of his promise. And so Isaac was eventually born just as God promised.
This is John's testament to the same truth:(John 1:12) But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
(John 1:12-13) the sons of God....were born, not of blood,
John is saying that the sons (and daughters) of God do not come into existence as a result of bloodlines, through a system of lineage and ancestry. This is not to deny that in one sense everyone has ancestors, even Christ, as was supposed (Luke 3:23),but that this was not the decisive, critical factor.
nor of the will of the flesh,
The flesh lusts- and many chilren are born, both within the sanctified confines of matrimony and without, because of the will of the flesh, but this is not the decisive, critical factor. Even illigitimate children and those born as a result of rape, or from a botched abortion, or simply unwanted and unplanned by their parents- if they find themselves in due time Christians, will find solace in the fact that God had willed their existence from all eternity. At the proper time they received him, (Christ) and God gave ... power to become the sons of God.
nor of the will of man
It is the desire of most people to have, and to plan to have descendants, to carry the family name on, to live on in a sense through their posterity, to leave an inheritance or as kings to continue responsibilities, with others to look after them in their old age, carry on traditions, religion etc, but it is not the prime reason for the existence of these children.
but of God.
Here is the ultimate reason- God has decided, indeed promised himself a seed. And if Christ is your saviour you are his, and were his from all eternity.
2. Promise PROM'ISE, n. [L. promissum, from promitto, to send before or forward; pro and mitto, to send.] 1. In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act. The promise of a visit to my neighbor, gives him a right to expect it, and I am bound in honor and civility to perform the promise. Of such a promise human laws have no cognizance; but the fulfillment of it is one of the minor moralities, which civility, kindness and strict integrity require to be observed.
In Scripture,the promise of God is the declaration or assurance which God has given in his word of bestowing blessings on his people. Such assurance resting on the perfect justice, power, benevolence and immutable veracity of God, cannot fail of performance. (American Dictionary of the English Language by Noah Webster)
I particularly like Webster's definitition of “promise” in the light of scripture. God, who does not lie, and neither can be deceived, who is perfectly just and fair, perfect with respect to power, and so cannot be hindered, perfect in his rock like stability and beyond change- immutable, truthful beyond deviation and wonderfully a God of benevolence, a God of Love- God- when he promises cannot fail of performance!
Now we, brethren, as Isaac was, are the children of promise. The verse is written by Paul to the Galatians, a predominantly Gentile church, despite the different ancestral origins, Paul, being a Jew and the gentiles, bearing no relationship in that way, he nevertheless is not ashamed to mark their unity, their kinship in Christ. He calls them brethren or brothers. But he does not stop there, he goes on to express the basis of the relationship- Now we, brethren, as Isaac was....
As Isaac was.... The word “was” being past tense, let's look back in history at Isaac, which is where Paul is leading the Galatians in order to bring an understanding to them of their heritage. Paul in calling them brothers is not merely alluding to a feeling of comraderie, but a real kinship, a definite relatedness.
(Genesis 15:3) And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. (Genesis 15:4) And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.
When God speaks the word “shall” as in the above verses, we know from the nature of God that it must come to pass even as he says, and that is the end of it, no question. As good as if it were a promise. Now if God not only predicts some future event, but on top of his unchangeable word, he adds an oath or promise then there is an end to all strife. This is spoken of in Hebrews.
(Hebrews 6:13) For when God made promise to Abraham, because he could swear by no greater, he sware by himself, (Hebrews 6:14) Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. (Hebrews 6:15) And so, after he had patiently endured, he obtained the promise. (Hebrews 6:16) For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. (Hebrews 6:17) Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: (Hebrews 6:18) That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: (Hebrews 6:19) Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; (Hebrews 6:20) Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
Paul calls our attention to the fact that we gentiles who believe, are promised children as Isaac was, who were called, chosen to come to existence and salvation, heirs of the kingdom of God.
Perhaps it is well at this point to probe the thinking of Paul and recall some of the circumstances that were pertinent to his state of mind. We call to mind that he was of the order of the Pharisees and brought up under the tutelage of Gamaliel (Acts 22:3) who was an exceptional scholar of the Hebrew Bible, the Old Testament, (Acts 5:34). Paul was “knocked off his high horse” in an encounter with Christ on the road to Damascus, as he pursued his interest of persecuting Christians.(Acts 9:3) This incident became a defining moment in world history, particularly in Christendom. Notice Paul was not politely asked to respond to the Gospel!
To Paul, Israel was the chosen nation, the people God had called and chosen in preference to all the surrounding people groups. He was zealous to defend the purity of his faith and traditions of the fathers. As such he vigorously set about to keep “ethnically clean” the people God had called to be his own. He took it upon himself to scourge the nation of the “pestilence” which became known eventually as Christianity.
The people Israel- had not attached themselves to God, on the contrary it was His initiative to make them his people. Just as he revealed himself to Abraham in the burning bush, God declared to Abraham:
(Genesis 17:7) And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
This covenant has been confirmed again and again in scripture:
And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt? For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God. (1Chronicles 17:21,22)
The truth of this exclusive and eternal claim would have been well drilled into Paul in his training as a Jewish scholar. An alternative reading of this verse is found in the margin notes of the KJV: And who is like thy people Israel, a nation that is alone (unique) in the earth.... It is indisputable- there are only one people of God.
Imagine then what sort of turnaround must have occurred in his thinking when confronted on the Damascus road with the irresistible truth that Christ was the “Hope of Israel” There are, I believe only three references to this phrase in the entire bible. The first two occur in Jeremiah.
(Jeremiah 14:8) O the hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? And
(Jeremiah 17:13) O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
It is significant that in the King James Bible the word LORD is the Jewish national name of God:--Jehovah, the Lord. In the American Dictionary of the English Language by Noah Webster, his third reference to the word hope is:That which gives hope; he or that which furnishes ground of expectation, or promises desired good. The hope of Israel is the Messiah. It is no wonder then that Paul when he was brought before his accusers and sent eventually to Rome spoke in this manner:
(Acts 28:20) For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain.
Thus we see Christ inextricably linked with both God- Jehovah, and Israel the people of God. This is further attested to when we read of Christ who said to the woman at the well that he would give a wellspring of living water springing up to eternal life.(John 4)
It is here in John 4:22 Jesus said to the Samaritan woman: Ye worship ye know not what: we know what we worship: for salvation is of (ek = for) the Jews.
Let's review our thoughts for a minute: Paul has always known God is true to his word, doesn't lie and is not a man that he should repent, his purposes stand immutable. His covenant with Israel is irrevocable, and unique- absolute and exceptional. God is also just and holy, and has declared the just shall live by faith (Habakkuk 2:4) That is: those who believe will inherit eternal life through faith.
If God were exclusively the God of Israel, and Christ was the promised Messiah spoken of throughout the scriptures, why was it that so few Jews believed? Why was it that there was so much enmity towards Jesus. How did he himself trained in the theology of the Old Testament miss it entirely; and was so deceived that he became a persecutor of God? This was the conundrum for Paul, the inexplicable mystery, that started Paul's search for the truth that led him to the doctrine of election. And where else would his search lead him but to the scriptures? (Of course we know that Paul was inspired by the Holy Ghost to do all of this, and to record the results of his search) God could not go back on his word and deny Israel, neither could outsiders claim an inheritance that belonged to Israel. And yet now under instructions from the Messiah himself through Ananias, Paul the apostle (embassador) of Christ was offering this inheritance to the Gentiles.
(Acts 9:15) But the Lord said unto him, (Ananias) Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
The word chosen in this verse is the same word translated as elect in other places. Many are called but few are chosen.(elect again)(Matthew 22:14)
The Holy Spirit moving powerfully and effectually through Paul revealed to him the evidence of this truth through the Old Testament. It is to these evidences that Paul points in Romans and his other epistles. Somehow Paul has to demonstrate how the gentiles could be included in Israel so that the promises could become theirs without compromising God's revealed will in the scriptures as to the uniqueness of Israel. By the same token he also had to prove that God was indeed true to Israel, after all his was an eternal covenant with them, and yet it was obvious that many Jews were excluded from the promises by unbelief. Let's visit some of these verses:
(Romans 2:25) For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Paul gives a reason for the exclusion of Jews. Remember circumcision was a sign of God's promises to Abraham and his posterity. Instead of circumcision being a sign of their faithfulness to God, their faithlessness becomes the evidence of their uncircumcised hearts.
(Romans 2:26) Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?And now a reason for inclusion of believing Gentiles.
(Romans 2:28) For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: Exclusion of Jew if circumcision is only outward in the flesh.
(Romans 2:29) But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. Inclusion of gentiles if circumcision is of the heart through faith.
(Romans 3:30) Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
(Romans 4:11) And he (Abraham) received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(Romans 4:12) And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. This shows how the believing gentiles are included in the promises to Abraham and Israel.
(Romans 4:13) For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
(Romans 4:14) For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
They (Jews) were not heirs of the promises of God and children of God through the law, (this may be a reference to the laws of inheritance by descendants in an outward, physical sense, the same way we receive an inheritance from earthly parents) but it is by faith (belief) making the difference between exclusion and inclusion. Otherwise there would be no need for faith or the righteousness of faith. God could hardly exercise control or sovereignty over his inheritance if it came as of the natural rights of inheritance
(Romans 4:16) Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all.
Where Paul refers to the seed... of the law he refers to the Jews who by the gift and grace of God believe in Christ, and where he makes reference to that (seed) also which is of the faith of Abraham he refers to faithful Gentiles, in so doing he makes Jew and Gentile all one in Christ and Abraham the father of us all, and then Paul quotes an old testament reference to Abraham being the father of many nations which gives weight to the gentile inclusion.
Paul includes Gentiles as those God will glorify through the fulfulment of the promises using a prophetic quote from Hosea:(Romans 9:25) As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. (Romans 9:26) And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there there shall they be called the children of the living God.
Paul then contrasts this with the quote from Isaiah of a prophetic exclusion of Israel except for a remnant (those like Paul who came to faith in the Messiah)
(Romans 9:27) Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect (chosen), and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began;(Titus 1:1-2)
Trinity Hymnal
'TIS NOT THAT I DID CHOOSE THEE — SAVOY CHAPEL
Original Trinity Hymnal, #96
'Tis not that I did choose thee,
For, Lord, that could not be;
This heart would still refuse thee,
Hadst thou not chosen me.
Thou from the sin that stained me
Hast cleansed and set me free;
Of old thou hast ordained me,
That I should live to thee.
'Twas sovereign mercy called me
And taught my op'ning mind;
The world had else enthralled me,
To heavenly glories blind.
My heart owns none before thee,
For thy rich grace I thirst;
This knowing, if I love thee,
Thou must have loved me first.
